In the UK this is a matter of choice. Men have no requirement to dress in this way, but men are required to be modest in the way they dress. Hijab A hijab is the name of the headscarf worn by Muslim women. Burkha A burkha covers a woman's face and body entirely. Niqab The niqab is a face veil. As such, this handbook will be of interest to scholars and students of fashion, gender studies, religious studies, politics and sociology.
What Is Veiling? Sahar Amer's evenhanded approach is anchored in sharp cultural insight and rich historical context. Addressing the significance of veiling in the religious, cultural, political, and social lives of Muslims, past and present, she examines the complex roles the practice has played in history, religion, conservative and progressive perspectives, politics and regionalism, society and economics, feminism, fashion, and art.
By highlighting the multiple meanings of veiling, the book decisively shows that the realities of the practice cannot be homogenized or oversimplified and extend well beyond the religious and political accounts that are overwhelmingly proclaimed both inside and outside Muslim-majority societies.
Neither defending nor criticizing the practice, What Is Veiling? When it comes to decoration, a specific type of ornamental design has been developed in the Muslim world, which employs a variety of geometric patterns, stylized floral elements and ornate calligraphy. On clothing this decoration often appears in the form of embroidery. Also included are photographs and drawings of embroidered, printed and woven decorative elements. CD with Designs included. During the late s and early s, Abu-Lughod lived with a community of Bedouins in the Western Desert of Egypt for nearly two years, studying gender relations, morality, and the oral lyric poetry through which women and young men express personal feelings.
The poems are haunting, the evocation of emotional life vivid. But Abu-Lughod's analysis also reveals how deeply implicated poetry and sentiment are in the play of power and the maintenance of social hierarchy. What begins as a puzzle about a single poetic genre becomes a reflection on the politics of sentiment and the complexity of culture. This thirtieth anniversary edition includes a new afterword that reflects on developments both in anthropology and in the lives of this community of Awlad 'Ali Bedouins, who find themselves increasingly enmeshed in national political and social formations.
The afterword ends with a personal meditation on the meaning--for all involved--of the radical experience of anthropological fieldwork and the responsibilities it entails for ethnographers. A Quiet Revolution by Leila Ahmed In Cairo in the s, Leila Ahmed was raised by a generation of women who never dressed in the veils and headscarves their mothers and grandmothers had worn. To them, these coverings seemed irrelevant to both modern life and Islamic piety.
Today, however, the majority of Muslim women throughout the Islamic world again wear the veil. Why, Ahmed asks, did this change take root so swiftly, and what does this shift mean for women, Islam, and the West?
When she began her study, Ahmed assumed that the veil's return indicated a backward step for Muslim women worldwide. What she discovered, however, in the stories of British colonial officials, young Muslim feminists, Arab nationalists, pious Islamic daughters, American Muslim immigrants, violent jihadists, and peaceful Islamic activists, confounded her expectations.
Ahmed observed that Islamism, with its commitments to activism in the service of the poor and in pursuit of social justice, is the strain of Islam most easily and naturally merging with western democracies' own tradition of activism in the cause of justice and social change. It is often Islamists, even more than secular Muslims, who are at the forefront of such contemporary activist struggles as civil rights and women's rights.
Ahmed's surprising conclusions represent a near reversal of her thinking on this topic. Richly insightful, intricately drawn, and passionately argued, this absorbing story of the veil's resurgence, from Egypt through Saudi Arabia and into the West, suggests a dramatically new portrait of contemporary Islam. Modest Fashion by Reina Lewis Editor Modest dressing, both secular and religious, is a growing trend across the world, yet so far it has been given little serious attention and is rarely seen as fashion.
Modest Fashion uniquely studies and addresses both the consumers and the producers of modest clothing. It examines the growing number of women who, for reasons of religion, faith or personal preference, decide to cover their bodies and dress in a way that satisfies their spiritual and stylistic requirements.
These are women who are making fashionable the art of dressing modestly. Scholars and journalists, fashion designers and bloggers explore the emergence of a niche market for modest fashion and examine how this operates across and between faiths, and in relation to 'secular' dressers.
The book takes a broad geographic sweep, bringing together the sartorial experiences of Muslims in locations as diverse as Paris, the Canadian Prairie, Swedish and Italian bath houses and former socialist countries of Eastern Europe. What new Islamic dress practices and anxieties are emerging in these different locations? How far are they shaped by local circumstances, migration histories, particular religious traditions, multicultural interfaces and transnational links?
To what extent do developments in and debates about Islamic dress cut across such local specificities, encouraging new channels of communication and exchange?
With original contributions from the fields of anthropology, fashion studies, media studies, religious studies, history, geography and cultural studies, Islamic Fashion and Anti-Fashion will be of interest to students and scholars working in these fields as well as to general readers interested in the public presence of Islam in Europe and America. Bowen The French government's decision to ban Islamic headscarves and other religious signs from public schools puzzled many observers, both because it seemed to infringe needlessly on religious freedom, and because it was hailed by many in France as an answer to a surprisingly wide range of social ills, from violence against females in poor suburbs to anti-Semitism.
Why the French Don't Like Headscarves explains why headscarves on schoolgirls caused such a furor, and why the furor yielded this law. Making sense of the dramatic debate from his perspective as an American anthropologist in France at the time, John Bowen writes about everyday life and public events while also presenting interviews with officials and intellectuals, and analyzing French television programs and other media.
And men should be proud of their masculinity and not try to imitate women in their dress. For this reason, Muslim men are forbidden from wearing gold or silk, as these are considered feminine accessories. The Quran instructs that clothing is meant to cover our private areas and be an adornment Quran Clothing worn by Muslims should be clean and decent, neither excessively fancy nor ragged.
One should not dress in a manner intended to gain the admiration or sympathy of others. Islamic clothing is but one aspect of modesty. More importantly, one must be modest in behavior, manners, speech, and appearance in public.
The dress is only one aspect of the total being and one that merely reflects what is present on the inside of a person's heart. Islamic dress sometimes draws criticism from non-Muslims; however, dress requirements are not meant to be restrictive for either men or women.
Most Muslims who wear a modest dress do not find it impractical in any way, and they are able to easily continue with their activities in all levels and walks of life.
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